Wesley Heritage Study Guide

An Introduction to the

World of John Wesley

Dear Reader:

Many denominations trace their roots to the life and ministry of John

Wesley. Every Sunday, Christians the world over lift their voices to sing

one of thousands of hymns written by John Wesley’s brother, Charles

Wesley.

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Contents

Illustrations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .iiiOverview Map . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .iv

Scriptural Christianity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1

Methodism-1, Wesley’s Life’s Work-1.

Methodism’s Christian Heritage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2-5

Mary I-2, Elizabeth I-2, Elizabethan Settlement-2, Anglican Theology-3,

Intra-Puritan Dispute-3, James I-4, Charles I-4, Charles II-4,

Religious Societies-5.

The Wesley Family . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5-7

John Wesley-5, Samuel Wesley-5-6, Samuel Annesley-6,

Susanna Wesley-6-7.

The Rise of Methodism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7-14

Charles Wesley-7, Charles’ Conversion-8, John Wesley-9,

Church of England-9, William Law-9-10, Savannah, Georgia-10,

German Moravians-10, The Mission-11, Home to London-11-12,

A Heart Strangely Warmed-12, Open-air Preaching-12-13, Societies-13,

Lay preachers-13, Classes-13, Circuits-13, Conferences-13,

Wesley’s Work Habits-13, Methodism Established-13-14,

Renewing the Church-14

American Methodism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14-16

Thomas Coke-14, Ordinations-14, Francis Asbury-15-16

Heritage Tour . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .16-20

London-16, Bath-17, Bristol-17-18, Birmingham-18, Epworth-19,

Gloucester-19, Oxford-19-20.

Endnotes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .20-22

Chronology of John Wesley . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .22

Suggested Reading List . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .22

Illustrations

John Wesley (portrait by Frank O. Salisbury) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .1

King Henry VIII . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2

Thomas Cranmer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2

Mary I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .2

Elizabeth I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3

Martin Luther . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3

James I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4

Charles I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4

Charles II . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4

Kingswood School, Bristol . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5

Newcastle Orphan House . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5

The Old Rectory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6

Susanna Wesley’s kitchen (Old Rectory) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .7

Charles Wesley . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8

Fire at the Old Rectory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .9

The Holy Club . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .10

The Simmonds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .10

Augustus Spangenberg . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11

Page from John Wesley’s journal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11

Plaque commemorating conversions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .12

Peter Böhler . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .12

John Wesley preaching at Market Cross, Epworth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .13

John Wesley on his death bed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14

Thomas Coke . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14

Francis Asbury . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .15

Francis Asbury’s Episcopal Ordination . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .15

City Road Chapel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .16

The Foundry . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .16

Charles Wesley’s organ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .17

John Wesley’s grave site . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .17

New Room, Bristol, Interior of the Chapel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .18

Statue of John Wesley on horseback. New Room, Bristol . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .18

Charles Wesley’s home, Bristol . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .18

Epworth market place . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .19

John Wesley preaching on his father’s tombstone, Epworth . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .19

Christ Church College, Oxford . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .20

iii

iv

“Scriptural Christianity”

Introduction

On August 24, 1744, John Wesley preached a sermon to

the men of Oxford University. The subject and title of his

sermon was “Scriptural Christianity.” He asked the

audience, “Where does this Christianity now exist? Where,

I pray, do the Christians live? Which is the country, the

inhabitants whereof are all thus filled with the Holy Ghost?

Are all of one heart and of one soul?.... Let me ask you then,

in tender love, and in the spirit of meekness, Is this a

Christian city? Is Christianity, scriptural Christianity, found

here? Are we, considered as a community of men, so ‘filled

with the Holy Ghost,’ as to enjoy in our hearts and show

forth in our lives, the genuine fruits of that Spirit?”

Through his questions, Wesley taught all of Oxford that

theological discussions are not nearly as important as living

clean, decent, wholesome lives. The ultimate fruit of true

discipleship, he said, was to become “lively portraitures of

Him whom ye are appointed to represent among men.”1

After the Oxford speech, Wesley wrote in his journal:

“I preached for the last time before the University of

Oxford. I am now clear of the blood of these men. I have

fully delivered my own soul.” Such was the purpose and

conviction of John Wesley, who preached that others might

know the way of “true Christianity.” What is this way? It

“consists, not in a set of opinions, or of forms and

ceremonies, but in holiness of heart and life, in a thorough

imitation of our divine Master.”2

Methodism

Wesley taught that Scriptural Christianity, or holiness,

was the aim of Methodism. He wished the name Methodist

had never been applied to the people, however, which was

“fixed upon them by way of reproach, without their

approbation or consent.” So little did Wesley desire to lead

a sect or party, he should have rejoiced “if the very name

[Methodist] might never be mentioned more, but be buried

in oblivion.”

After presenting the character of a Methodist, Wesley

commented, “If any man say, ‘Why, these are only the

common fundamental principles of Christianity!’ thou hast

said; so I mean; this is the very truth; I know they are no

other; and I would to God both thou and all men knew, that

I, and all who follow my judgment, do vehemently refuse to

be distinguished from other men, by any but the common

principles of Christianity—the plain, old Christianity that I

teach, renouncing and detesting all other marks of

distinction.”3

Wesley’s Life’s Work

Wesley focused his life on developing righteousness in

himself and in those he preached to. He sought to restore

decency and morality to England, to expose wickedness, and

to attack ungodliness. He knew, as do all preachers of

righteousness, that the word of God has power to lead people

to holiness and good works, that it has a more powerful effect

on the mind than anything else.

Toward the end of his ministry, Wesley summarized his

lifelong work and objectives: “Let us observe what God has

done already. Between fifty and sixty years ago, God raised

up a few young men, in the University of Oxford, to testify

those grand truths, which were then little attended to: That

without holiness no man shall see the Lord; that this holiness

is the work of God, who worketh in us both to will and to do;

that he doeth it of his own good pleasure, merely for the

merits of Christ; that this holiness is the mind that was in

Christ; enabling us to walk as he also walked; that no man can

be thus sanctified till he be justified; and, that we are justified

by faith alone. These great truths they declared on all

occasions, in private and in public; having no design but to

promote the glory of God, and no desire but to save souls

from death.”4

John Wesley spent his life among the people preaching

personal holiness or “true religion.” The English Reformation

had already spawned two hundred years of struggling between

Protestantism and Roman Catholicism. Thus, to fully

appreciate the history of Methodism one should know

something of the times in which it grew. The day of John

Wesley and for renewing the Church of England had dawned.

1

John Wesley (portrait by Frank O. Salisbury)

Methodism’s Christian Heritage

“We have all reason to expect the heaviest [judgments] of all...unless we return to the principles of the Reformation, the truth and

simplicity of the gospel...O God...Be glorified in our reformation, not in our destruction!...Let the inhabitants of the world learn

righteousness!” John Wesley (April 4, 1742)5

The Reformation was a sixteenth-century religious

movement that began in Western Europe. Men such as

Martin Luther, John Calvin, and John Knox

aimed to reform the Roman Catholic

Church, but ended up breaking with the

church and establishing Protestantism. The

English Reformation began with Henry VIII

(1491-1547), who, with the help of

Parliament, separated the English Church

from the Roman Church, and replaced the

Pope as the head of the Christian Church in

England.6

With King Henry as head of both church

and state, the Church in England became the

Church of England. It was the official state religion, and an

integral part of English politics.

King Henry’s closest religious advisor,

Archbishop Thomas Cranmer, was under

the influence of the continental reformers,

some of whom he brought to England as

early as 1532. This same year the

Archbishop secretly married Margaret

Osiander, the niece of the well-known

Lutheran reformer Andreas Osiander.

In 1546, Cranmer published the first

Book of Homilies, a collection of twenty-

one sermons that the clergy used to give the

official interpretation of orthodox doctrines. In 1549,

Cranmer published the Book of Common Prayer, which,

by an act of Parliament, became the official liturgy of the

English Church.8 He also helped revise and publish a

doctrinal statement called the Forty-Two Articles, which

Edward VI accepted less than a month

before he died in 1553. The Articles

represented a revised standard of English

orthodoxy, much more Protestant than any

previously published document.

Mary I (1553-1558)The death of Edward VI marked twenty-

one years of English religious reform,

during which the Roman Church lost ground

to the spreading influence of continental

Protestantism. When Edward’s sister, Mary,

came to the throne, she cruelly tried to reverse the spread of

Protestantism by forcing England to accept traditional

Catholicism. In the end, Mary’s cruelty backfired. The

people she had exiled for their Protestant views returned

after her death, calling for even greater

reforms. The people she had executed died

martyrs, which solidified the opposition and

earned for Mary the ignominious epithet

“Bloody Mary.” In particular, burning three

bishops, including Cranmer, fanned the

flames of opposition to anti-Protestant

reform.9

Despite acts of Parliament favoring the

Roman Church, Mary’s short reign was

ineffectual in reversing the advance of

Protestantism in England. The Marian exiles

returned with their Calvinist or “Geneva Bibles” as they

were called,10 which they used for devotional study,

Protestant theological interpretation, and as a guidebook for

additional reforms.

The objective of strict English Calvinists

was to purify the Church of England of non-

scriptural elements, including the ecclesiastical

office of archbishop, and the monarch’s role

as “head” of the Church of England.11 These

Calvinists were called Puritans.

Elizabeth I (1558-1603)After Mary’s oppressive reign, the task

of the monarchy under Elizabeth I was to

return political stability to England, and to establish a

balance between the opposing forces of Roman

Catholicism and the more radical reform tendencies of the

Puritans. This is known in history as the “middle way”

between Rome and Geneva. As described below, acts of

Parliament under Elizabeth established a

religious framework for the English that not

only endured many generations but had a

decisive influence on John Wesley.

Elizabethan SettlementUsing the English Church under Henry

VIII as its model, the parliamentary Act of

Supremacy (1559) established Elizabeth as

head of state and “Supreme Governor” of the

English church (as opposed to “head” of the

Church). Parliament had gained an appreciation for the

problems Henry encountered when he tried to establish

himself as “head” of the Church.12

2

King Henry VIII

Thomas Cranmer

Mary I

The Act of Uniformity (1559) established three sources

of official church liturgy and doctrine. The clergy was

required to use the Book of Common Prayer, subscribe to

the doctrines contained in the Thirty-Nine

Articles of Religion, and read regularly from

an enlarged Book of Homilies that contained

the accepted teachings of the Church. These

parliamentary acts, known collectively as the

Elizabethan Settlement, defined for

generations the relationship between the

monarchy and the Church of England, and

established the doctrinal standards of the

Church.13

Anglican Theology

Controversy over the Act of Uniformity ensued,

which directly affected the Wesley family. Strict

Calvinists protested the political and theological strictures

imposed on them concerning liturgy, episcopacy,14 and

doctrine. Complicating matters for Roman Catholics,

Pope Pius V excommunicated Elizabeth in 1570, calling

upon the English to depose her. The English Roman

Catholics had to decide between loyalty to the queen

(denying the Pope‘s authority) and obedience to the

Pope (betraying the English monarchy).

To relieve the tension between Puritans

and Roman Catholics caused by the

Elizabethan Settlement, Richard Hooker15

wrote a response, which by the eighteenth

century became the definitive work

defending the settlement’s middle way.

Hooker’s treatise had an important

influence on Samuel Wesley, confirming

his loyalty to the authority of the Church of

England.16

Hooker listed three authorities for answering basic

questions about ecclesiastical structure and doctrine. The

first authority was scripture, which he considered the

primary source of truth. Scripture, however, was not a

handbook that provided answers to all questions, as the

Puritans believed. Instead, scripture was a tool, providing

direction for thought and action. The second authority was

tradition, by which he meant authoritative explanations

of scriptural truths from the period closest to the Apostles.

Tradition did not include Roman Catholic tradition, and

was limited to the first few centuries after Christ. The

third authority was reason, the means by which “scripture

and tradition can be scrutinized and understood by

thoughtful persons.”17

Wesley’s preface to the third edition of the Works ofJohn Wesley (1774) reflects how well grounded he was in

Hooker for answering ecclesiastical and doctrinal

questions. It also explains his purpose. First, Wesley

desired to “methodize” the tracts “under proper heads,

placing those together which were on similar subjects, and

in such order that one might illustrate another.” As

important as this was, it was more important to “correct”

the tracts than methodize them. Wesley

attributed many errors to the press.

Nevertheless “there were others of a

different kind, which were more necessary

still. In revising what I had wrote on so

many various subjects and occasions, and

for so long a course of years, I found cause

for not only literal or verbal corrections,

but frequently for correcting the sense

also. I am the more concerned to do this,

because none but myself has a right to do

it. Accordingly I have altered many words

or sentences; many others I have omitted; and in various

parts I have added more or less, as I judged the subject

required: So that in this edition I present to serious and

candid men my last and maturest thoughts, agreeable, I

hope, to Scripture, reason, and Christian antiquity.”18

Intra-Puritan Dispute

About the same time Hooker was writing his response to

the Elizabethan Settlement, attempting to calm the tension

between Calvinists and Roman Catholics,

antagonism was growing between strict

Calvinis ts and Arminian Puritans. Jacob

Arminius (1560-1609) was a Dutch

theologian who challenged the absolute

predestinarianism of John Calvin on the

grounds it denies human responsibility. For

Luther and Calvin, predestination was a

fundamental belief, grounded in the concept

of God’s sovereignty (His omniscience,

omnipotence, and omnipresence). According

to this view, God alone chooses who will be saved (people

can do nothing of themselves to gain salvation), and faith is

the only response of a person who has been chosen.

Predestinar-ianism says that Christ died for a chosen few,

whom God elected to eternal salvation. It denies the

universal atonement, which says Christ died for all.

Jacob Arminius opposed predestinarianism by teaching

that salvation is available for all who choose faith, accepting

God’s gift of grace. He was careful not to convey the belief

that people are saved by works. The Puritan position

emphasized good works that prove one’s elected status, while

the Arminian position emphasized good works only to show

one’s acceptance of God’s election and grace.

Those who opposed predestination, stressed human

responsibility, and believed in a universal atonement were

designated Arminians by their Calvinists opponents, who

criticized them for permitting too much emphasis on human

activity in the process of salvation. Those who believed in

predestination and held to an extreme view opposing

Elizabeth I

3

Martin Luther

legalism, resulting in moral laxity, were designated

“antinomians” by Arminians.19

Wesley was opposed to either extreme, as shown in this

journal entry: “At the request of several of my friends, I

wrote ‘A Letter to a Gentleman of Bristol;’ in

order to guard them from seeking salvation by

works on one hand, and Antinomianism on

the other. From those who lean to either

extreme, I shall have no thanks: But ‘wisdom

is justified of her children.’”20 Of the two

positions, John Wesley was deeply opposed to

antinomianism, which he called “making void

the law through faith.”

The name calling that went on between

Arminians and Antinomians may have some

bearing on the name “Methodist” as it was

applied to John and Charles Wesley at Oxford

University. Calvinists opposed the newmethods of Arminian theology, especially in

relation to its view of justification and sanctification. The

ones holding this view were designated “New Methodists.”

It was, in fact, a polemic against new doctrines. Similarly,

those who opposed the Wesleys at Oxford called them

“Methodists.”

James I (1603-1625)

James I succeeded the heirless Elizabeth

I as the first “Stuart” king of England.21 In

matters of religion, James I supported the

English Church. His belief in the divine right

of kings,22 and his attempts to keep peace

with Spain, eventually led to the English

Civil War, which brought down the

monarchy as well as the Church of England.

King James little understood the rights or

the disposition of the English Parliament, and was in constant

conflict with the more radical Protestants, such as the

Puritans. James tried to appease his opponents, however, and

finally placated them by producing a new “Authorized” or ‘‘King

James” version of the Bible in 1611. Nevertheless, he was unable to

win Parliament, which strongly opposed his attempt to rule as

absolute monarch.

Charles I (1625-1649)

The dispute over who should have

power in England continued after the death

of James I. Charles had the support of the

upper classes and of the clergy of the Church

of England. The forces of the Puritan-

controlled Parliament were led by Oliver

Cromwell, who was elected to Parliament in

1640. Civil war broke out in 1642, and the

king was forced to surrender in 1646.

A special court created by Parliament

convicted Charles of treason in 1649, and he was beheaded.

For a decade England was without a monarchy and without

an established church. Religious freedom gave way to

religious fanaticism, which had lasting consequences not

only for England but for the rise of

Methodism in the very next century.

Charles II (1660-1685)

After the execution of his father,

Charles II fled to France where he lived in

exile until 1660. Meanwhile, the English

people grew tired of the government set up

by Cromwell. After eleven years,

Parliament invited Charles to return and

declared him king, which also meant the

reestablishment of the Church of England.

Acts of Parliament reaffirmed the Book

of Common Prayer (with minor revisions),

the Thirty-Nine Articles, and the Book of

Homilies as the official Church position on doctrine and

liturgy. The king was proclaimed Supreme Governor of the

Church of England, and bishops were reappointed.

Not all the clergy agreed with the steps taken by

Parliament. For example, some held a more radical view

than allowed by the Thirty-Nine Articles,

and were forced to decide between

nonconformity and the official position of

the Church. If they dissented as

nonconformists or dissenters, they lost

their positions, which meant their living.

One of those was the paternal grandfather of

John Wesley, founder of Methodism.

The presence of nonconformists led to a

debate within the Church on how to handle

diversity. Some leaders believed that

doctrinal orthodoxy and liturgical uniformity were not

major concerns. One group in particular, the Cambridge

Platonists, favored toleration. They felt that “reason” could

be used to arbitrate differences in the Church.

In the end, the Church debated two major options. The

first was for a national church that was comprehensive and

embraced a variety of theological opinions. The second was

for a national church that was uniform in

doctrine and liturgy, but allowed other

groups to exist legally. Parliament

implemented the latter by the Act of

Toleration (1689).

Under the Toleration Act,

nonconformists (those who did not subscribe

to the Thirty-Nine Articles, dissenting from

the official religion) were allowed to exist

legally under the following conditions: (1)

they had to register their meeting houses

with the government; (2) preachers had to be

James I

4

Charles I

Charles II

licensed; and (3) worship meetings could not be held in

private homes, but had to be held in registered meeting

houses. The act stipulated further that Roman Catholic or

Unitarian groups could not exist legally and were not to be

included under the provisions of the Toleration Act.

Under the Act of Toleration, non-conformists were

legally tolerated but gave up many privileges

of English citizenship. They could not attend

the university, hold public office, hold a

commission in the armed forces, or vote in

elections. Thus, freedom of doctrine and

organization were gained at the expense of

political and religious freedom.

Religious Societies

In the aftermath of the political and social

upheaval that politicized Puritanism during

the reign of Charles I, the English became

consciously fearful of explicit religiosity. A

general feeling of spiritual apathy and moral

laxity ensued. In response, small local

societies formed that promoted piety and

Christian discipline. These gave rise to organized societies,

such as the Society for Promoting Christian Knowledge

(SPCK) around the turn of the eighteenth century, which

became a model and source of encouragement to societies

throughout England. The rector of the

Epworth parish, Samuel Wesley, became

involved in this movement, as did his

son, John, which had important

consequences for Methodism.

The approach used by these groups

was to change society by changing one

person at a time. They advocated prayer

several times a day, partaking of the

Lord’s Supper at least once a month,

becoming meek and humble, having holy

thoughts at all times, avoiding the

appearance of evil (which meant avoiding evil company and

known temptations), self-examination, fasting once a

month, shunning spiritual pride, reading pious books,

walking circumspectly, and so on.

In particular, the SPCK attacked the growing forms of

immorality by developing ways to educate the public in

Christian principles. They sought to establish

charity schools for teaching the poor,

promoted the spread of lending libraries, and

encouraged visiting prisons to instruct the

inmates on principles of Christian living.

The society also embarked on an extensive

publishing program to make Christian

literature available to the public.

The purpose of these enterprises was to

bring the common people to a true

knowledge of God, to a genuine sense of the

importance of religion, and to a serious

concern for their eternal welfare. The SPCK

also supported a growing missionary effort,

including work in the plantations of America.

All these activities influenced the life and

ministry of the Wesley family, and in particular John

Wesley, whose work they became.

Kingswood School, Bristol. It was completed in 1740 for the education of poor children.

5

Newcastle Orphan House

The Wesley FamilyJohn Wesley (about 1635-?)

John Wesley of Whitchurch was the paternal

grandfather of Methodism’s chief founders, and the son of

Reverend Bartholomew Wesley, rector of Catherston and

Charmouth, Dorsetshire. From an early age, John felt

concern for the state of his salvation. Thus, from the time of

his conversion to the end of his life, he kept a diary of his

religious experiences.23

John began preaching when he was only twenty-two

years of age, which he continued doing until the end of his

life. Under the Act of Uniformity, he was rejected from his

living at Charmouth in 1662. He was educated at Oxford,

but refused to use the Book of Common Prayer in his

church services. He successfully defended himself before

the bishop of Bristol, who decided not to take action. John

told the bishop he was “called to the work of the ministry,

though not to the office.” Wherever John went, he was

warmly welcomed by nonconformists who provided him

with daily opportunities to preach.

John mostly preached in private to avoid arrest under

the act of 1665, which imposed a new oath on

nonconformists. Severe penalties awaited anyone who

preached without taking the oath, or who preached in

violation of the oath. Under this act John was arrested many

times; he was imprisoned four times.

Samuel Wesley (1666-1735)

Samuel Wesley was born the son of John Wesley of

Whitchurch. He, like his father, descended from a long line

of active, intelligent, and devout ministers of the Church of

England. His father intended that Samuel should follow him

as a nonconformist minister, and he was trained by his father

in nonconformist principles. Nevertheless, Samuel

renounced nonconformity and joined the Established

Church when only sixteen years of age. After receiving his

early education in nonconformist academies, he entered

Exeter College, Oxford, in 1683. He remained there until

1688, when he was ordained a deacon.

Samuel worked in different capacities, including

chaplain for one year until Queen Anne conferred upon him

the living of Epworth, in Lincolnshire, where he remained

thirty-nine years. He was rector of the Epworth parish from

about 1696 until his death in 1735.

Samuel was a Tory in politics, 24 and a staunch High

Churchman25 throughout his life. Highly antagonistic of

nonconformists, he wrote a private letter in 1703 about their

education in private academies, which stirred up an

unpleasant controversy. Another incident in 1705 provoked

his enemies to the point of having him arrested and cast into

Lincoln prison for a small debt. He remained in prison about

three months.

In 1698 and 1699, Samuel became interested in the

“Society for the Reformation of Manners.” He wrote a letter

defending such societies, which were similar to the societies

formed by Charles and John at Oxford. Five years before he

died in 1735, Samuel wrote that if John was the father of a

Holy Club, he must be its grandfather.

Samuel was a prolific writer, which he relied on as a

source of income from his early college years. He is credited

with a volume of poems, and other works, including one on

the “Life of Christ.”

Samuel was a principled man, who

never wavered from doing his duty. In

1697, he was forced to resign his

appointment as chaplain to the Marquis

of Normanby. He offended the Marquis

when he protested the scandals that

characterized the Marquis’ life.

The quality of Samuel’s character,

his piety, his penchant for writing, his

regard for the Church of England, and his

desire to support religious societies were

gifts and attitudes that he saw only

partially fulfilled in the lives of his sons,

Charles and John. He died the year they

left on missions to Georgia.

Samuel Annesley (1620-1696)

Samuel Annesley was the maternal

grandfather of John and Charles Wesley,

and the father of Susanna Wesley, their

mother. He was an eminent

nonconformist minister of the Church of

England who was educated at Oxford and greatly respected

for his diligence and devotion to the ministry. He acted as a

parish priest for a time and as a chaplain at sea, but he

refused to obey the Act of Uniformity (1559). For this he

was severely persecuted throughout his life. In spite of

persecution, he was true to his convictions, and became one

of the leading nonconformists of his day.

Samuel Annesley preached nearly fifty years, and was a

man described by contemporaries as “totally devoted to

God.” His last words before he died in 1696 were, “I shall

be satisfied with thy likeness; satisfied, satisfied.”

Susanna Wesley (1669-1742)

Susanna Wesley was born in London. She was well-

educated and a devoted wife and mother. She is called by

various authors the mother of Methodism, which the

following story illustrates.

When Samuel Wesley was away, often for months at a

time to convocations in London, Susanna felt it necessary to

hold family devotions. Every Sunday evening she gathered

her children to read prayers and sermons, and to talk about

religious subjects. Neighbors who dropped in one evening

were so impressed they requested and received permission

to join Susanna's Sunday night devotionals. Hearing about

this activity, Samuel protested on three accounts: “it looked

peculiar”; “she was a woman”; and “his public station made

it necessary for her to be careful to do nothing to deserve

censure.”

Susanna responded that everything “looked peculiar

that was religious, yet to be performed out of the pulpit.”26

She also reminded him that, “though, a woman, yet in his

absence the spiritual interests of the family were entrusted to

The Old Rectory, Epworth. Boyhood home of John and Charles Wesley. 1709 Queen Anne

period house. Photographer: Colin J. Barton. Used by permission.

6

The Wesley family records were destroyed when the

rectory at Epworth burned in 1709. Of the nineteen children

born to Samuel and Susanna Wesley, the names of only

thirteen are known. These include John and Charles

Wesley, founders of the movement known as Methodism.

In his “Short History of the People Called Methodist,”

John Wesley wrote that the first rise of Methodism was in

November 1729, when he and three companions met

together at Oxford. The second rise of Methodism was at

Savannah, in April 1736, when twenty or thirty persons met

at his house. The third and final rise of Methodism began in

London, May 1, 1738, when forty or fifty people agreed to

meet together every Wednesday evening to talk, sing, and

pray. “In all our steps we were greatly assisted by the

advice and exhortations of Peter Böhler, an excellent young

man, belonging to the society commonly called

Moravians.”31

An introduction to the three stages that gave rise to

Methodism begins with Charles Wesley, who brought

together the first group of students to meet at Oxford

University. John Wesley joined the group shortly thereafter,

and assumed its leadership.

Charles Wesley

Charles Wesley was born at Epworth, December 18,

1708. He was educated by his mother until eight years of

age, when his parents sent him to Westminster School in

London. There he came under the supervision of his oldest

brother, Samuel Wesley, a strong, High Churchman who

taught Charles devotion to the Church of England.32 Charles

her care.” These answers satisfied Samuel until he heard

from the curate, who wrote that Susanna had turned the

rectory into a “conventicle”27 and that the church was in

danger of scandal from such irregular proceedings. Again,

Samuel wrote Susanna to protest her actions, ordering her to

stop. She responded by describing the good that had been

accomplished and expressed her willingness to obey as long

as he was willing to accept responsibility

for the people’s souls. From then on she

was allowed to hold her Sunday night

meetings with the full sympathy and

support of her husband.28

Susanna was a devoted mother who

saw to the strict education of her

children. She prepared many treatises on

religious subjects, which the family used

as textbooks. This activity speaks well of

her knowledge, her dedication to

religious principles, and her

acquaintance with religious doctrine and

piety. She was particularly mindful of

John, who received special attention after

his providential escape from the rectory

fire in 1709. In her own words, she was

“to be more particularly careful of the

soul of a child whom God had so

mercifully provided for.”29

Like her husband, Susanna early

renounced nonconformity. She was

throughout her life a devoted member of the Established

Church, who continually feared God and did much good on

behalf of her family and friends. Her devotion and loyalty to

the church were reflected in her children, whose devotion to

High Church principles was evident throughout their lives

and in their individual ministries.

Susanna Wesley’s kitchen in the Old Rectory, Epworth. The place where Susanna conducted

the “conventicles” that John and Charles attended as children. Used by permission (Trustees of

Epworth Old Rectory).

“The Rise of Methodism”

“What was the rise of Methodism, so called? In 1729, two young men, reading the Bible, saw they could not be saved without holiness,

followed after it, and incited others so to do. In 1737 they saw holiness comes by faith. They saw likewise, that men are justified before

they are sanctified; but still holiness was their point. God then thrust them out, utterly against their will, to raise a holy people.” John

Wesley30

7

was admitted to St. Peter’s College, Westminster, in 1721.

After five years he was elected to Christ Church College,

Oxford (1726).

During the three years Charles attended Christ Church,

he became very much concerned with his soul and for

religious matters in general. He and a few other students

banded together, forming a small group marked for its

diligence and devotion to religious exercises, and for the

methodical manner in which they performed their duties,

pursued their studies, and improved their time. For their

efforts they received from their fellow students the name of

“Methodists.”33

After received his degree, Charles continued at the

college as a tutor, to which profession he intended to devote

his life. When John decided to go to Georgia in 1735,

Charles resolved to be ordained a minister and go with him.

Consequently, he was ordained a deacon by the Bishop of

Oxford, and priest by the Bishop of London.

Charles’ Conversion

After his brief mission to Georgia,34 Charles returned to

England in 1736, unsatisfied with his religious life. He did

not feel that he had received the new life in Christ that he

desired for himself. He endeavored to be instructed by men

such as William Law, Count Zinzendorf, and Peter Böhler,

who acquainted him with the doctrine of regeneration and of

a living faith. He also learned from the teachings of Luther,

specifically regarding Paul’s epistle to the Galatians on

justification by faith.

On May 21, 1738, all things were made clear and

Charles received peace. The following account explains:

“Mr. Charles Wesley also was made partaker of the same

grace [as his brother, John Wesley]. Peter Böhler had visited

him in his sickness at Oxford; but it was the reading of

Halyburton's Life, some time afterwards, which

convinced him of the want of that faith which brings ‘peace

and joy in the Holy Ghost.’ Luther on the Galatians

deepened his convictions, and increased his earnestness in

seeking salvation, till at length, on Whitsunday,35 May 21st,

three days before his brother John found peace, he was

enabled, while reading some encouraging portions of

Scripture, to view Christ as set forth to be a propitiation for

his sins, through faith in his blood; and he received that

peace and rest in God which he had so ardently sought.”36

Thereafter, Charles preached whenever and wherever he

had opportunity, in both churches and open fields. He also

volunteered his labor visiting prisons, where he instructed

and comforted the prisoners. Charles was very popular with

the people, but hated by the clergy who often persecuted

him for his beliefs. John and Charles Wesley called not only

the people but also the clergy to a deeper spiritual walk with

God. And, much like the religious authorities in Jesus’ day,

the clergy knew much but loved little. They quoted

discipline and dogma, but overlooked the plain truths the

Wesleys preached to the people.

Charles is best known for writing 7,000 hymns, many of

which are sung today in Christian worship. These include

“Hark, the Herald Angels Sing,” “Christ the Lord Is Risen

Today, and “Jesus, Lover of My Soul.” For twenty years as

evangelical preacher, Charles helped John shape the

Methodist movement, writing about 480 of the 525 hymns

in the Methodist Collection of Hymns, published in 1780.

After Charles was married in 1749, he settled into a

parish ministry, while continuing to serve the Methodist

movement as close adviser of John. After 1756, Charles

confined his labors mainly to London and Bristol.

Charles was active in the Methodist movement to the

end of his life, although he was worried that the Methodists

would separate from the Church of England. His High

Church convictions shaped his expressions and acts in a way

that distinguished him from John and other coworkers,

though they also considered themselves High Churchmen.

In 1758, John Wesley published his “Reasons against a

Separation from the Church of England.” Charles added a

postscript in which he expressed his approval for the

pamphlet, but also signified that his own views on the

subject were much stronger than those of his brother John.

Charles Wesley died March 29, 1788, and was buried in

Marylebone churhyard. His life was filled with hardships

and persecutions, but the enthusiasm he awakened in the

people forms a story in its own way no less thrilling than the

story of his famous brother, John Wesley.

Charles Wesley

8

John WesleyJohn Wesley was born at Epworth, June 17, 1703. It was

a day of learning and enlightenment—a time when English

authors believed that life and literature should be guided by

reason and common sense.37 It was also a time of moral

decline in England, when “every man chased after the arm

of his own flesh.”38

John’s own education was attended to by his mother

until he was ten and a half, when he entered Charterhouse

School in London.39At age 17, John started university life at

Christ Church College, Oxford. There he dedicated himself

to religious studies, while training to follow his father as a

clergyman in the Church of England. He was ordained

deacon September 19, 1725, in Oxford Cathedral. Six

months later, he was elected fellow of Lincoln College,

Oxford. His academic studies led to a Master of Arts degree,

which he received February 14, 1727. He was ordained

priest (presbyter) September 22, 1728.

Hand of Providence.

When John was between six and seven years old a fire

destroyed the Epworth rectory. The children’s nurse seized two-

month-old Charles and fled the flames, directing the other

children to follow. John, however, was left sleeping. His father

tried to rescue him, but a burning stair case made the attempt

impossible. In complete despair, Samuel dropped to his knees

and commended his son to God. Meanwhile, John awoke and

climbed on a chest next to the bedroom window. He was spotted

by a man who placed himself against the wall below the

window. Another man climbed on the first man’s shoulders and

rescued John just moments before the roof fell in with a crash.

John was safely “plucked as a brand from the burning” house.40

Church of EnglandThe Church of England was embroiled in a bitter

struggle between High Churchmen and nonconformists. The

monarchy favored the High Church party, on which it

bestowed special favors. The Whigs raised the voice of

dissent, making it known the Church was in danger.

Parliament responded by passing a resolution condemning

nonconformists as enemies to both the queen and the

Church.41

Wesley was raised in the theological tradition of the

Church of England, which was later reinforced at

Charterhouse School. His parents also taught him to avoid

two extremes. The first manifested itself in the Roman

Catholics, who stressed outward works over faith. The

second was evident in the radical Protestants, who

emphasized faith without works to the point of obscuring

“all the rest of the commandments.” Wesley accounted for

the Protestant position, saying it was “the natural effect of

their overgrown fear of Popery; being so tempted with the

cry of ‘merit and good works’ that they plunged at once into

the other extreme.” In 1725, however, he was in his own

words “utterly lost, not being able to find out what the error

was, nor yet to reconcile this uncouth hypothesis either with

Scripture or common sense.”42

Wesley eventually found himself in the works of men

who stressed holy living as an essential component of true

Christianity. At the suggestion of Jeremy Taylor,43 Wesley

began accounting for his time by keeping a diary, where he

recorded and kept track of his effort to live a holy life. After

reading Thomas A. Kempis’ “Christian Pattern,” Wesley

“began to see, that true religion was seated in the heart, and

that God’s law extended to all our thoughts as well as words

and actions.” Wesley described the result: “I began to alter

the whole form of my conversation, and to set in earnest

upon a new life. I set apart an hour or two a day for religious

retirement. I communicated every week. I watched against

all sin, whether in word or deed. I began to aim at, and pray

for, inward holiness. So that now, ‘doing so much, and

living so good a life,’ I doubted not but I was a good

Christian.”44

Seeking holiness informed Wesley’s theology and

became its focus. In 1725, he believed that sensing God’s

forgiveness was prerequisite to a personal assurance of

salvation. Such an assurance, however, was no guarantee

against sin, an argument Wesley used often in his lifelong

struggle against Calvinistic predestination.45

William Law

In 1726, William Law published his “Practical Treatise

on Christian Perfection,” and soon after his “Serious Call to

a Devout and Holy Life.” Wesley called the latter “a treatise

which will hardly be excelled, if it be equaled, in the English

tongue, either for beauty of expression, or for justness and

depth of thought.”46

Law emphasized that Christian-ity requires a change of

nature, a renunciation of the world, self-denial, and a life

perfectly devoted to God’s service. He reminded the clergy

that Christian living requires visiting the poor and sick,

giving relief to the needy, and curing souls.

Law’s books produced an immediate and positive effect

on Wesley, who wrote, “These convinced me, more than

ever, of the absolute impossibility of being half a Christian;

Fire at the Old Rectory, Epworth. Susanna, Samuel,

and the family look on as John is saved through the

window.

9

and I determined, through his grace (the absolute necessity

of which I was deeply sensible of) to be all-devoted to God,

to give him all my soul, my body, and my substance.”47

Savannah, GeorgiaIn 1735, John and Charles went to Georgia with the

governor, Mr. Oglethorpe, who founded a colony there. John

went as a missionary to the colonists and the Indians. He

held services in English, and, for the benefit of the few

foreigners in the colony, he read prayers in French and

German. Because of the strictness of his religious life and

teachings, John met opposition from some of the colony’s

leading families. As a result, he returned to England after

only two years. Wesley’s experiences in Georgia changed

the course of his life forever.

German MoraviansWesley’s chief motive for going to Georgia was “the

hope of saving [his] own soul.” To a friend he wrote, “A

right faith will, I trust, by the mercy of God, open the way

for a right practice.”48 Wesley hoped to find this faith in the

wilderness of America, where the love of money and of the

vile attractions that spring from it could not tempt him.

Wesley believed that after he was converted, God would use

him to strengthen his brethren, and to preach His name to

the gentiles.49

Two events, once aboard ship and the other after he

arrived in Georgia, altered Wesley’s religious views and left

him feeling unfulfilled in his spiritual life.

A group of people called the Moravians immigrated to

America in 1735, the same year Wesley made his journey to

Georgia. The Moravian church is a Protestant denomination

that emphasizes the sole authority of the Bible, simplicity in

worship, and disciplined Christian living.50

After three months at sea, a terrible storm arose that

tossed the Simmonds about, nearly sinking the ship and

drowning all its passengers. The winds started about seven

in the evening, Saturday, January 17, 1736. By nine the sea

was breaking over the ship “from stern to stern.” A great

wave crashed through the windows of the state cabin,

soaking Wesley and several others. At about eleven Wesley

went to sleep, uncertain whether he should awake alive and

ashamed of his unwillingness to die. He wrote of this

experience, “O how pure in heart must he be, who would

rejoice to appear before God at a moment’s warning!”

A week later, on Friday, January 23, another storm

began. By morning it was so severe, the crew was forced “to

let the ship drive.” Wesley again chided himself, “How is it

that thou hast no faith? being still unwilling to die.” In the

afternoon, a huge wave came over the ship, completely

covering Wesley, and which so stunned him that he “scarce

expected to lift up [his] head again, till the sea should give

up her dead.” The storm ceased about midnight.

A third and final storm struck Sunday, January 25, more

violent than the others. Every ten minutes a wave crashed

against the stern or side of the ship with such violence that

Wesley though it should “dash the planks in pieces.” At

seven in the evening, he joined the Moravians in their usual

service, singing a psalm of praise. Upon observing the

Moravians, Wesley had been struck by their willingness to

perform the most menial tasks for the other passengers,

“which none of the English would undertake,” and by their

meekness, “which no injury could move.” And now, in the

midst of a severe storm, the Moravians showed they also

had been delivered from the spirit of fear. The sea suddenly

broke over the ship, split the mainsail in pieces, and poured

in between the decks “as if the great deep had already

swallowed us up.” Wesley marveled at the contrast between

the screaming English and the calm Moravians who never

stopped singing.

At the conclusion of the service, Wesley asked one of

the Moravians, “Were you not afraid?” The answer came, “I

thank God, no.” Wesley asked again, “But were not your

women and children afraid?” The answer came, “No, our

women and children are not afraid to die.”

Wesley’s fear of death highlighted his own lack of faith,

and raised the question of his salvation. He concluded his

description of this experience with these words: “I went to

[the Moravians’] crying, trembling neighbours, and pointed

out to them the difference in the hour of trial, between him

that feareth God, and him that feareth him not. At twelve the

10

The Holy Club in session. John Wesley stands at thehead of the table. George Whitefield is to hisimmediate right. Benjamin Ingham and CharlesWesley are seated at the table in conversation.

The Simmonds, in which John Wesley and hiscompanions sailed to Georgia.

wind fell. This was the most glorious day which I have

hitherto seen.”51

The second event happened to Wesley after he arrived in

Savannah. One of the first to meet him was the well-

known Moravian elder, Augustus Gottlieb Spangenberg.

Wesley asked his advice on how to begin his labors, and was

surprised to hear Spangenberg answer with a question of his

own, “My brother, I must first ask you one or two questions.

Have you the witness within yourself? Does the Spirit of

God bear witness with your spirit, that you are a child of

God?” When Wesley hesitated, Spangenberg continued,

“Do you know Jesus Christ?” Wesley answered that he

knew Jesus Christ was the Savior of the world. Spangenberg

pressed further, “True, but do you know He has saved you?”

Wesley answered, “I hope He has died to save me.”

Spangenberg ended his questions with, “Do you know

yourself?” Wesley replied, “I do.”

Although Wesley answered that he knew, his answer

was not from the heart with faith. He later wrote about his

response, “I fear they were vain words.” Nearly two years

passed before Wesley began to understand the doctrines

that Spangenberg’s questions caused him to ponder.

Nevertheless, after his experience with the Moravians,

Wesley willingly submitted himself to the spiritual tutelage

of a people whose faith and personal assurance of salvation

he wanted for himself.

The MissionIn Georgia, Wesley divided his time between Savannah,

Frederica, and other small settlements. He also preached

among the Indians, who were the stated object of his

mission. Wherever he went, he was true to the high-Church

principles learned in his youth, showing always that he was

a faithful servant of the Church of England. For example,

he excluded all nonconformists from the Holy Communion,

demanding first that they give up their faith and that they be

rebaptized by him. In addition, he received Roman

Catholics as Saints; enforced confession, penance, and

mortification; mixed wine with water at the sacrament; and

appointed deaconesses in accordance with what Wesley

called the “Apostolic Constitutions.”52

Some of the Georgians took Wesley for a Roman

Catholic. Others were not sure. One man told Wesley, “[the

people] say they are Protestants. But as for you, they cannot

tell what religion you are of. They never heard of such a

religion before. They do not know what to make of it.”53

Wesley’s manner of preaching led to conflict with the

unchurched English, who objected to his frank and open

chiders. In Frederica, for example, Wesley publicly

reproved a man for swearing. Afterward, the man“seemed

much moved, and gave [Wesley] many thanks.” The

following Sunday, Wesley “summed up what [he] had seen

or heard at Frederica, inconsistent with Christianity.” The

result was typical: “Some of the hearers were profited, and

the rest deeply offended.”54 One man said to Wesley, “I like

nothing you do.” He continued, “Your sermons are satires

on particular persons, therefore I will never hear you more;

and all the people are of my mind, for we won’t hear

ourselves abused.”55

After Wesley departed Frederica for the last time, he

wrote about his experience and provided this conclusion:

“After having breathed the air in this unhappy place for

twenty days, on January 26th I took my final leave of

Frederica. It was not any apprehension of my own danger,

though my life had been threatened many times, but an utter

despair of doing good there, which made me content with

the thought of seeing it no more.”56

Home to London

Wesley was away from London two years and nearly

four months. Although he did not successfully teach “the

Georgia Indians the nature of Christianity,” he trusted that

Augustus Spangenberg

11

Page from John Wesley’s journal.

God had in some measure humbled him, proved him, and

shown him what was in his heart. He had been taught to

beware of men, and that if people acknowledge God in

everything, He will direct their paths where reason cannot.57

His own account of good things that happened on his

mission included meeting the Moravians and preaching the

good word to “all in Georgia.” These included the “African

and American Heathens,” and many children who were

taught to serve God and be useful neighbors.58

Wesley went to Georgia to convert others, but was not

himself converted. He wanted and did not have “that faith

which enables every one that hath it to cry out, ‘I live not,

but Christ liveth in me, and the life which I now live, I live

by faith in the Son of God, who loved me, and gave himself

for me.’” The possessor of this faith is freed from sin,59

fear,60 and doubt.61

A Heart Strangely WarmedWesley departed for England, December 22, 1737. He

arrived in London, February 3, 1738.62 He and Charles

stayed in London seeking inspiration and support from

Peter Böhler and his Moravian associates. John sought a

clear and undeniable religious experience from which he

would receive assurance of his standing before God.

During this time of personal struggle, John was more and

more earnest in his ministry, preaching often times to

thousands of people.

In the afternoon of May 24, 1738, John attended a

Moravian prayer service in St. Paul’s Cathedral. In the

evening he went to a society in Aldersgate Street, where he

heard someone read Luther’s preface to the Epistle to the

Romans. John described what happened: “While he was

describing the change which God works in the heart

through faith in Christ, I felt my heart strangely warmed. I

felt I did trust in Christ, Christ alone for salvation; and an

assurance was given me that he had taken away my sins,

even mine, and saved me from the law of sin and death. I

began to pray with all my might for those who had in an

especial manner despitefully used me and persecuted me. I

then testified to all there what I now felt in my heart.” John

was at the time thirty-five years old, an accomplished

scholar, acute theologian, and able writer.

Soon after this, Wesley visited the Moravians’ center in

Herrnhut to learn more about them. He visited August

Francke to inspect his orphan house and his publications

and plans, which greatly influenced the shape of Wesley’s

course and religious activities.While John was away, Whitefield and Charles preached

with such earnestness that the clergy became offended,many closing their doors to them. The earnestness ofCharles’ and Whitefield’s preaching stemmed from a desireto have the people, including the clergy, walk closer withGod.

After John returned from Herrnhut, he began his career

with great earnest and activity. A few days after his arrival,

he wrote “I began to declare in mine own country the glad

tidings of salvation to a large company in the Minories. On

Monday I rejoiced to meet our little society, which now

consists of thirty-two persons. The next day I went to the

condemned felons in Newgate, and offered them ‘a free

salvation.’ In the evening I went to a society in Bear Yard,

and preached ‘repentance and remission of sins.’”

Open-air preachingThe year 1739 opened in a remarkable manner for the

Wesleys and Methodism. On January 1, with about sixty of

his brethren, Wesley held a “watch-night” in Fetter Lane.

He later recalled the experience: “About three in the

morning we were continuing instant in prayer; the power of

God came mightily upon us, insomuch that many cried out

for exceeding joy, and many fell to the ground. As soon as

we had recovered a little from the awe and the amazement

which the presence of the divine Majesty had inspired, we

Plaque commemorating the conversions of John and

Charles Wesley in 1738.

12

Peter Böhler

broke out with one voice: ‘We praise thee, O God! We

acknowledge thee to be the Lord God.’”63

Mr. Whitefield went to Bristol, where he preached in

the open air after the clergy closed the doors of their

churches to him. The results of open-air preaching were so

magnificent that he sent for John Wesley, who had opposed

preaching anywhere except in a church. Seeing the results

of Mr. Whitefield’s preaching, however, Wesley began

from that moment what became a common practice,

preaching in the open air and in various public places to

large congregations. (See p. 17-18.)

SocietiesWesley described how societies began in Methodism:

“In the latter end of the year 1739 eight or ten persons came

to me in London, and desired that I would spend some time

with them in prayer, and advise them how to flee from the

wrath to come.” Wesley set aside Thursday evening for this

purpose. He said that twelve people came the first night,

forty the next, and soon one hundred people attended the

Thursday prayer meeting. Wesley purchased a building

named the “Foundry,” which he repaired and remodeled to

use for religious worship.64 The number of Methodist

societies grew under the leadership of the Wesleys. In

London, the Fetter Lane Society was perhaps the strongest.

Lay preachersAs the number of societies grew, John could not be

present to preach at every meeting. Thus, he selected from

the members the most promising to conduct a prayer

service in his absence. One of these, Mr. Thomas Maxfield,

began to preach. When Wesley heard of it, he returned

home to stop Mr. Maxfield from preaching, as it was not his

place. Wesley’s mother, Susanna, intervened, saying that

Mr. Maxfield was certainly called of God, as much so as he.

Wesley, listening to his mother, became convinced that it

was God’s work, and allowed Mr. Maxfield to continue.

ClassesWesley established stewards over the societies, who

accounted for all the money raised in the societies, and

ensured that all disbursements were properly made. The

societies were divided into classes of about twelve. Each

class had a leader, who was responsible to visit each

member at home or work, and to collect a penny a week.

When Mr. Wesley learned that some members

conducted themselves in an unworthy and disorderly

manner, he directed that the members of each class should

meet with their leader once a week. These meetings were to

open and close with prayer, followed by religious

conversation and instruction from the leader. The leaders

met once a week with John Wesley, who received a detailed

report from them regarding their collections and meetings.

CircuitsAs Methodism grew, Wesley sent lay preachers to visit

different towns. In this manner, others were raised up in

various localities who unwittingly became part of the

Wesleyan movement. To ensure their labors would be

properly distributed, and to avoid interference between

laborers, Wesley established circuits with boundaries.

ConferencesIn 1744, Wesley called his preachers together in the

first annual conference of the Methodist Church. The

conferences became a center of unity for Methodist

societies. To the conferences they sent their reports, and

received their ministers. Thus Methodism grew as an

organization, not as a preconceived system of religion but

to answer the needs of a growing number of followers of

Charles and John Wesley.

Wesley’s work habitsWesley was tireless in his activity and work. He was the

central influence that kept all the various parts of

Methodism together and in motion. He slept seven hours a

night; traveled extensively over Great Britain; carried on an

immense correspondence; founded a school for children, for

which he often went door to door to solicit money;

published tracts and distributed them freely; wrote and

abridged books; and personally visited every member of

each society in London every three months. In addition to

everything else, he preached up to five sermons a day, but

usually two or three in one place.

Methodism EstablishedWesley traveled some 250,000 miles, mainly on

horseback, preaching “Scriptural Christianity” to towns and

13

John Wesley preaching at Market Cross,

Epworth.

villages all over Great Britain. When the doors of the church

were closed to him, he preached in the open countryside.

Wesley was a gifted evangelist, writer, and talented

organizer. He established hundreds of congregations, and an

organization consisting of classes, societies, and circuits,

which collectively became the Methodist Church. The

system of religion established by Wesley is used by

Methodists the world over.

Renewing the Church

The moral decline of England during the eighteenth

century is the best witness of why God raised up a man such

as John Wesley: “The court of England was corrupt to its

very core, and the people were too faithful imitators of a bad

example. Popery was intriguing, Dissenters were declining,

and the Church was full of fiery and drunken feuds.

Reformers, like the Methodists, were needed. Without them,

or others of a kindred spirit, the nation must have sunk into

an inconceivable depth of depravity, and social and political

degradation. In estimating the benefits which have accrued

from the great Methodist movement, the reader must think

not only of the good effected but of the ill averted.”65

Such was the mission and legacy of the man called John

Wesley, and the happy accomplishment of the people called

Methodists.

John Wesley on his death bed.

American MethodismIn 1769, Wesley sent two missionaries to America. A

collection provided 50 pounds for the church building in

New York (dedicated in 1768), and 20 pounds for the

passage of the two missionaries. More missionaries were

sent in 1771 and 1773, including Francis Asbury, the future

bishop of American Methodism.

Thomas Coke (1747-1814)

Coke was the first bishop of the Methodist Episcopal

Church. The name of the church was adopted at a

conference called by Dr. Coke, which convened for the

purpose of organizing the Methodist Church in America.

The conference, which John Wesley requested, is

historically known as the Christmas Conference. It

convened in Baltimore, December 24, 1784, and lasted

until January 2, 1785.

The American Methodists had up to the time of the

conference formed in societies similar to those in England,

relying on the clergy of the Church of England for

their sacraments. During the Revolutionary War, the

people were largely deprived of church services. With the

exception of Francis Asbury, who did not return to England

with the other ministers, the work of the church in America

was carried on entirely by native preachers.

Ordinations

In 1784, the Methodists of America were urging John

Wesley to provide a church organization. Accordingly, Mr.

Wesley moved ahead with a plan to ordain Dr. Coke as first

superintendent,66 and suggested that he go to America,

organize the church, and ordain Francis Asbury.67 Thus,

with the exception of some visitors sent by the Moravians,

Thomas Coke was the first Protestant bishop in America.

Francis Asbury was the first Protestant bishop ordained in

America.

Dr. Coke’s labors were not confined to America. After

Christmas Conference he returned to England to assist John

Wesley. After Wesley’s death, he presided over the Irish and

English conferences, traveling extensively in England,

Scotland, and Wales. He also made many visits to

America.68

Thomas Coke

14

Deeply imbued with the missionary spirit, Coke was

responsible for laying the foundation of the Methodist

church in many places around the world. He showed the

purity of his motives by bearing his own expenses, using his

wealth not only to support himself but to build the church.

By the time he died, Coke had spent almost his entire

fortune laboring in behalf of the missions.Coke was particularly interested in the vast population

of India. At seventy years of age, he embarked with sixcompanions to the East Indies. A few days before themissionaries expected to arrive, he died peacefully in his

sleep. It has been said that no other man except John Wesleydid more for the extension of Methodism than Dr. ThomasCoke.

Francis Asbury (1745-1816)When Francis Asbury came to America, there were

fourteen itinerant preachers, a few local preachers, and only

371 members. At his death, there were almost 700 itinerant

preachers, 2000 local preachers, and 214,000 members.

Francis Asbury is credited for the discipline, organization,

and growth of the Methodist Episcopal Church in eighteenth

century America. He is also considered its father.

Asbury was converted at the age of fourteen after

listening to some distinguished English ministers. His

theological studies included the writings of George

Whitefield and other well-known Methodists. At sixteen, he

held prayer-meetings in his own and other villages. At

eighteen he was licensed as a local preacher, which duties he

performed every Sabbath and three or four times a week. At

twenty-one he was received into the Wesleyan Conference

as a lay preacher and appointed to a regular circuit. Asbury

acquainted himself with and was committed to the doctrines

and practices of Methodism. In 1771, he responded to John

Wesley’s call by volunteering for missionary work in

America.

After the outbreak of the Revolutionary War, nearly all

the English ministers returned to Great Britain. Asbury,

however, had become attached to the interests of the

American colonies, being convinced of the rightness of the

cause for which Americans were struggling. He also felt it

was wrong to abandon the thousands of people who had

entrusted their spiritual lives to the care of Methodist

preachers. Asbury was more committed to the cause of

Methodism than of America. He did not

believe it was his duty to involve himself

in the political struggle between America

and Great Britain.

After Thomas Coke returned to

England in the spring of 1785, only a few

months after the organization of the

Methodist Episcopal Church, the

leadership of the church devolved almost

entirely upon Francis Asbury.69 Already

before Asbury was ordained a

superintendent, he complained to Wesley

that thousands of children had not been

baptized, and that many others had not

partaken of the Lord’s supper for years.

After Asbury’s ordination, the work

in America of the Methodist Episcopal

Church grew steadily under his careful

direction. Asbury had a genius for

organization, and for putting the abilities

of his preachers to their most useful

Francis Asbury

Francis Asbury’s Episcopal Ordination, by Bishop Coke, Richard Whatcoat, Thomas

Vasey, and William Philip Otterbein, at Christmas Conference, Baltimore, Md.,

December 27, 1784.

15

purpose. He was equally devoted to general and ministerial

education. Thus, immediately after the organization of the

church, Asbury laid the foundation of Cokesbury College.

He went collecting from house to house to raise money for

the building. He also selected its teachers and, on occasion,

addressed its students. After the college was destroyed by

two successive fires, Asbury devoted himself entirely to the

work of evangelism.

Asbury was described as neat and careful in his personal

appearance. He never married so that he might give himself

wholly to the work. He sent part of his sixty-four dollar a

year salary to his widowed mother. When he received other

gifts and donations for his support, he took out what he

absolutely needed to sustain himself and divided the rest

among the other preachers. He did the same with much of

his clothing, which he donated to help his fellow-laborers.

Asbury dedicated his entire life to the cause of Christ.

He traveled from Georgia to Maine in spite of poor health,

riding 4,000 to 6,000 miles on horseback nearly every year

of his ministry. He preached with zeal, enthusiasm, and

untiring devotion. When convinced of his duty, nothing

could divert him from his purpose. Even when traveling

through Indian country, he frequently encamped where

others refused without adequate protection.

Francis Asbury was, by all accounts, a man of deep

thought and wise conclusions. His preaching was clear,

forceful, and very earnest—his sermons, powerful and

eloquent. He was in every respect a man of God, who

devoted his entire life to preaching Christ and establishing

holiness in the hearts of the people.

Heritage Tour

London

In the heart of London is Charterhouse School, where

John Wesley received his formal education starting at age

ten. Many prominent individuals were educated at

Charterhouse, including Addison, Steele, Blackstone, Isaac

Barrow, and Roger Williams. At his father’s suggestion,

John ran around the Charterhouse garden three times every

morning, which gave him health and vigor to live a long

and productive life.

In St. Paul’s Cathedral, Wesley listened to the choir

sing, “Out of the Deep Have I Called Unto Thee, O Lord,”

The same evening, May 24, 1738, he went to a society in

Aldersgate Street, where he felt his heart “strangely

warmed.” (See p. 25.)

City Road Chapel. John Wesley resolved to move the

headquarters of Methodism from the dilapidated Foundry

to a new building on City Road, London. It was resolved

“to build an elegant church such as even the Lord Mayor

might attend without any diminishing of his official

dignity; that it should be wholly supplied by ordained

clergy of the Established Church, except on weekdays, and

that the liturgy should be read at Sunday morning and

evening services.” It was also resolved to provide a separate

residence for John Wesley, who had lived many years in an

apartment above the Foundry.

After Wesley secured a tract of land across from

Bunhill Fields Cemetery, the foundation for the new chapel

was finally laid April 21, 1777. Wesley described the

occasion: “The rain befriended us much, by keeping away

thousands who proposed to be there. But there were still

such multitudes, that it was with great difficulty I got

through them to lay the first stone.”70

The new chapel was opened November 1, 1778.

Wesley wrote in his journal that day: “It is perfectly neat,

but not fine; and contains far more people than the

Foundry...Many were afraid that the multitudes, crowding

from all parts, would have occasioned much disturbance.

But they were happily disappointed. There was none at all.

All was quietness, decency, and order....God was eminently

present in the midst of the congregation.”71

“The World Is My Parish” statue is at City Road, as

well as the lectern from the Foundry chapel. An organ

played by Charles Wesley is to the right of the sanctuary

in a chapel which commemorates the Foundry.

After John Wesley died at his home in London, his

body lay in state in the City Road Chapel, where anJohn Wesley’s City Road Chapel, sometimes called

the Cathedral of Methodism.

The Foundry

16

estimated ten thousand people passed to pay their last

tribute. Wesley was buried in the churchyard behind the

chapel, along with several other leading ministers of

Methodism.

Museum of Metho-dism. The museum is housed in the

old Crypt below City Road Chapel. Displays tell the story of

Charles and John Wesley, and of Methodism from the

eighteenth to the twentieth century. Also on display are

Methodist ceramics, architecture, and other objects that

depict the history of Methodism.

Wesley’s Home. Located on the south side of the

courtyard, the home contains a number of objects from

Wesley’s life.

After living nearly forty

years above the Foundry,

John Wesley occupied his

new home in 1779. Today, it

is filled with mementos from

his life. A large cabinet

displays porcelain busts of

Wesley. His portable writing

desk is also in the collection,

which he used in his carriage.

Other items of interest

include portraits, journals,

and letters, as well as

Wesley’s spectacles, teacup,

and preaching robe.

John Wesley died in his

home at City Road, London,

March 2, 1791, at the age of

87. He is buried in the churchyard behind the building.

Aldersgate Street. The street where John Wesley had his

life-changing experience “I felt my heart strangely

warmed; I felt [Christ] had taken away my sins, even

mine.” (See p. 12.)

Just across the street, attached to the railings of St.

Botolph’s Church, is a plaque

commemorating Wesley’s conversion.

(See p. 12.)

Bunhill Fields Cemetery. Place of

Susanna Wesley’s grave, and famous English

writers such as John Bunyan, author of The

Pilgrim’s Progress, and the novelist Daniel

Defoe.

Little Britain. North of St. Botolph’s

Church is Little Britain, where Charles Wesley

had his faith renewed. A plaque marks the

place of John Bray’s house where Charles was

converted on May 21, 1738, and where John

told Charles on May 24, “I believe.”

Charles was in John Bray’s house

recovering from an illness, when he felt

“his own assurance of grace” just three days

before John’s experience in Aldersgate

Street. (See p. 8.)

BathBath was a resort town for English high society in the

1700s. Many people believed that its warm springs and

mineral waters had health-giving properties. Its sheltered

position surrounded by hills gave it a mild and enjoyable

climate.

Wesley preached here on many occasions. The following

story illustrates something of the courage and confidence of

John Wesley:

“There was great expectation at Bath of what a noted

man was to do to me there; and I was much entreated not to

preach; because no one knew what might happen. By this

report I also gained a much larger audience, among whom

were many of the rich and great. I told them plainly, the

Scripture had concluded them all under sin—high and low,

rich and poor, one with another. Many of them seemed to be

a little surprised, and were sinking apace into seriousness,

when their champion appeared, and coming close to me,

asked by what authority I did these things. I replied, ‘by the

authority of Jesus Christ, conveyed to me by the (now)

Archbishop of Canterbury, when he laid hands upon me, and

said, ‘Take thou authority to preach the Gospel.’ He said,

‘This is contrary to Act of Parliament: This is a conventicle.’

I answered, ‘Sir, the conventicles mentioned in that Act (as

the preamble shows) are seditious meetings. But this is not

such; here is no shadow of sedition; therefore it is not

contrary to that Act.’ He replied, ‘I say it is: And, beside, your

preaching frightens people out of their wits.’ ‘Sir, did you

ever hear me preach?’ ‘No,’ ‘How then can you judge of

what you never heard?’ ‘Sir, by common report.’ ‘Common

report is not enough. Give me leave, Sir, to ask, Is not your

name Nash?’ ‘My name is Nash.’ ‘Sir, I dare not judge of you

by common report: I think it not enough to judge by.’ Here

he paused awhile, and, having recovered himself, said, ‘I

desire to know what this people comes here for:’ On which

one replied, ‘Sir, leave him to me: Let an old woman answer

him. You, Mr. Nash, take care of your body; we take care of

our souls; and for the food of our souls we

come here.’ He replied not a word, but walked

away.”72

BristolBristol was a port city, located about seven

miles east of the Bristol Channel (arm of the

Atlantic Ocean). In the 1700s, Bristol was a

major center for shipping African slaves to

North America. Its merchants also exported

manufactured goods, while importing tobacco

and sugar.

Bristol was the place of an early Methodist

ministry center, called the “New Room.” It was

built by John Wesley in 1739, and rebuilt by

him in 1748. Wesley, who always preached

here when he was in Bristol, recorded one of

his early experiences: “I preached at eleven in

Charles Wesley’s organ.

Museum, City Road Chapel.

John Wesley’s grave site, City

Road, London.

17

the new-room, which the society had just built in the heart of

the town; and our souls were sweetly comforted together.”73

Bristol was the place of a revival in 1739. George

Whitefield had found success preaching in the open air, called

“field preaching.” Wesley recorded

his first impressions of preaching

outside the church: “In the evening

I reached Bristol, and met Mr.

Whitefield there. I could scarce

reconcile myself at first to this

strange way of preaching in the

fields, of which he set me an

example on Sunday; having been

all my life (till very lately) so

tenacious of every point relating to

decency and order, that I should

have thought the saving of souls

almost a sin, if it had not been done

in a church.”74

The next day Wesley saw

Whitefield preach to thirty

thousand people! Wesley’s own

attempt at field preaching came at four in the afternoon the

day after this experience, when he “submitted to be more vile,

and proclaimed in the highways the glad tidings of salvation,

speaking from a little eminence in a ground adjoining to the

city, to about three thousand people.”75 (See p. 12-13.)

Birmingham

Birmingham became an industrial city in the 1500s, the

result of nearby coal and iron ore deposits, and other natural

resources. By the 1700s it was one of the major industrial

centers of Great Britain.

In Methodist history, Birming-ham76

was the boyhood home of Francis

Asbury, whom John Wesley sent to

America in 1771. Asbury was a traveling

preacher in England from 1767 to 1771.

As bishop of the Methodist Episcopal

Church, Asbury enlisted laymen to lead

local congregations. He recruited other

young preachers to travel on horseback

to frontier towns, where they supervised

local congregations and conducted

worship services. These preachers were

called circuit riders. Asbury is also

known for planning large religious

gatherings, known as camp meetings,

where often thousands of people

gathered to sing hymns and listen to

sermons. (See pp. 30-32.)

In the early years of John Wesley’s

ministry, Methodists frequently were

persecuted in Birmingham. In later years,

however, they did much better as Wesley wrote in his

journal. October 24, 1749: “I rode to Birmingham. This had

been long a dry uncomfortable place; so I expected little

good here: But I was happily disappointed. Such a

congregation I never saw there

before: Not a scoffer, not a trifler,

not an inattentive person (so far as

I could discern) among them; and

seldom have I known so deep,

solemn a sense of the power, and

presence, and love of God.”77

March 31, 1751: “I rode to

Birmingham, and found God in the

midst of the congregation. I

earnestly warned the society

against idle disputes and vain

janglings; and afterwards

preached on, ‘If ye be led by

the Spirit, ye are not under

the Law.’ The hearts of many

were melted within them; so

that neither they nor I could

refrain from tears. But they

were chiefly tears of joy,

from a lively sense of the

liberty wherewith Christ hath

made us free.”78

New Room, Bristol. Interior of the Chapel.

John Wesley on horseback. New Room, Bristol

Charles Wesley’s home for

twenty years, Bristol.

18

Epworth

Epworth is where the story of John and Charles Wesley

began, and where Samuel and Susanna Wesley raised their

children in the old rectory.

Samuel’s nonconformist background made him

especially aggressive towards Dissenters in his parish, who

resented the discipline he attempted to impose. They were

rough and uncouth people, who jeered the refinement and

culture existing in the rectory. Furtive attacks included

maiming Samuel’s cattle and burning his field of flax. The

rectory was partially destroyed when an unknown hand

tossed a firebrand on the thatched roof. In 1709, when

another blaze threatened the Wesley family, Samuel showed

his deep devotion after John was miraculously saved.

Calling to all who were there, he said, “Come neighbors, let

us kneel down! Let us give thanks to God! He has given me

all my eight children: let the house go, I am rich enough!”

(See p. 5 and 6.)

John Wesley told the story giving rise to his preaching

on his father’s grave:

“I went to Mr. Romley, the Curate, and offered to assist

him either by preaching or reading Prayers. But he did not

care to accept of my assistance. The church was exceeding

full in the afternoon, a rumour being spread, that I was to

preach. But the sermon on, ‘Quench not the Spirit,’ was not

suitable to the expectation of many of the hearers. Mr.

Romley told them, one of the most dangerous ways of

quenching the Spirit was by enthusiasm; and enlarged on the

character of an enthusiast, in a very florid and oratorical

manner. After Sermon John Taylor stood in the churchyard,

and gave notice, as the people were coming out, ‘Mr.

Wesley, not being permitted to preach in the church, designs

to preach here at six o’clock.’Accordingly at six I came, and

found such a congregation as I believe Epworth never saw

before. I stood near the east end of the church, upon my

father’s tombstone, and cried, ‘The kingdom of heaven is

not meat and drink; but righteousness, and peace, and joy in

the Holy Ghost.’”79

The nearby Memorial Church was built as a permanent

tribute to the Wesley family.

Gloucester

Today in Gloucester one can see the great cathedral,

which dominates the city. St. Mary de Crypt Church is also

here, where the first Women’s Society was organized and

where Whitefield was baptized and preached his first

sermon.

George Whitefield was born in Gloucester, December

1714. At 17, he became serious about religion. At 18, he was

admitted to Pembroke College, Oxford. About a year later,

he met the Methodists, “whom from that time he loved as

his own soul.”80

Whitefield was one of the best known religious figures

in England and in America. He made seven trips to America

between 1738 and 1770. Whitefield is remembered for his

bold preaching, which often got him in trouble with the

clergy who accused him of disrupting their congregations. It

is possible they were resentful of his attacks on spiritual

apathy. When the clergy refused to let him preach in their

churches, he turned to preaching outdoors, often attracting

thousands of people who came to hear him. His success

influenced John Wesley to preach outdoors. Whitefield was

one of the leaders responsible for a series of religious

revival movements in America known as the “Great

Awakening” (See pp. 12, 17.)

Oxford

Oxford is an old and famous city, known mostly for its

university. Oxford University consists of a group of colleges,

each with its own building and government. Degrees are

issued by the university.

In 1720, John Wesley entered Christ Church College, the

largest of the Oxford colleges. He remained there until 1725,

when he was ordained a deacon. In 1726, John was elected

Fellow of Lincoln College, the same year Charles entered

Christ Church. John taught at Oxford from 1729 to 1735,

when he and Charles left for Georgia.

Oxford is where Charles and John headed up the Holy

Club, and where the name Methodist was first attached to

their activities.

John Wesley preaching on his father’s tombstone

at Epworth, June 6, 1742.

Epworth market place

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For many years, no student could graduate from Oxford without

signing the Thirty-nine Articles and becoming a member of the

Established Church.

Christ Church College, Oxford

Endnotes(All references are from the suggested reading list.)

1. Works, v. 5, pp. 47-48. “Scriptural Christianity.”

2. Works, v. 2, p. 362. April 26, 1756.

3. Works, v. 8, pp. 341-347. “The Character of a Methodist.”

4. Works, v. 6, p. 281. “General Spread of the Gospel.”

5. Works, v. 5, p. 36. “Awake, Thou That Sleepest.” See Heitzenrater, chapter

1, “Methodism and the Christian Heritage in England.”

6. The Pope refused to allow Henry’s marriage with Catherine of Aragon to be

dissolved, so he could marry Anne Boleyn. Sir Thomas More was the English

statesman and scholar whom Henry had beheaded because More refused to

recognize the monarch as the head of the Christian church in England.

7. Mary was Roman Catholic, and tried to reverse the advance of Protestantism

in England.

8. Liturgy embodies the set of public ceremonies performed by the Church,

including baptism and the Eucharist or Holy Communion.

9. The Book of Martyrs by John Foxe (1563) gave an account of Protestant

martyrs during the reign of Mary I. Its widespread popularity gave rise to

strong anti-Catholic feelings, which swelled in the hearts and minds of many

English who resented the monarchy for encroaching on their religious freedom.

10. The Geneva Bible was a new translation, published in Geneva in 1557

(New Testament) and 1560 (Old Testament). It was not printed in England until

1576. It was the work of Protestant scholars who fled England during the reign

of Mary I. The work was carried out under the general direction of Miles

Coverdale and John Knox, and under the influence of John Calvin. It soon

surpassed in popularity the Great Bible, first ordered by Henry VIII in 1538.

Because of its popularity, the Geneva Bible had an important influence on the

translators of the “King James” or “Authorized Version,” published in 1611.

11. For the influence of Puritanism on John Wesley, see Robert Monk’s JohnWesley, His Puritan Heritage in the selected reading list at the back of this

study guide.

12. See Ephesians 5:23 and Colossians 1:18.

13. The Book of Common Prayer and Thirty-Nine Articles contained only

slight revisions of the editions published under Henry VIII, but the Book of

Homilies contained twice the number of sermons published in 1546.

14. Episcopacy is a system of church government in which bishops are the

chief clerics.

15. Hooker was an English writer and theologian, whose work The Laws ofEcclesiastical Polity (1595) was key to the formation of Anglican theology.

16. “Samuel Wesley’s Advice to a Young Clergyman (1735) assumes that any

aspiring cleric will be well-grounded in Hooker, and John Wesley’s own

framework for authority owes an obvious debt to the Hookerian perspective

that had become pervasive by his day.” Heitzenrater, p. 10.

17. Ibid.

18. This editor’s explanation also appears in the preface: “[Wesley] felt that

‘the world was his parish;’ and that he had a message from God to all men...His

different works were printed in London, Bristol, Dublin, and Newcastle-upon-

Tyne; but they were often confided to the care of men who were incompetent

to the task of correcting them; and the itinerant ministry in which he was

incessantly employed rendered it impossible that they should undergo his own

inspection as they passed through the press. The consequence was, that errors

accumulated in them till, in several instances, they failed to express the

author’s meaning.”

19. By legalism, strict adherence to gospel law was meant. By contrast,

antinomianism dispensed with the demands of obedience, holding that the

gospel freed Christians from required obedience to any law; whether scriptural,

civil, or moral. Antinomians viewed law and grace as strictly dialectic.

20. Works, v. 2, p. 433. January 3, 1758.

21. The Stuarts were the ruling house of Scotland from 1371 to 1603, and of

England and Scotland from 1603 to 1649 and from 1660 to 1714. James VI of

Scotland began his reign in 1567 when his mother, Mary, Queen of Scots, gave

up the throne. He became King James I of England when his third cousin

Elizabeth I died in 1603.

22. The divine right of kings is the belief that kings get the right to rule from

God, rather than from the people.

23. John Wesley, the founder of Methodism, also kept a diary, which left

Methodism a rich and comprehensive history. The reader will notice that

Wesley carried on many of the traditions learned from his ancestors.

24. The Tory Party favored maintaining the legal privileges of the English

Church and also the powers of the king. The opposing party, or Whigs as they

were called, favored increasing the power of the people in the House of

Commons (lower house of Parliament).

25. High Churchmen believed in the historical continuity of the Catholic

Church, including traditional definitions of authority, the episcopacy, and the

nature of the sacraments.

26. The clergy of the Church of England opposed preaching that was not done

inside a church. John Wesley, for example, opposed open-air-preaching until

1739.

27. A religious meeting, especially a secret or illegal one, such as those held by

nonconformists in England and Scotland in the 16th and 17th centuries.

28. Cyclopedia of Methodism (1878), “Wesley, Mrs. Susanna.”

29. Works, v. 5, p. 505. “The Life of the Rev. John Wesley.”

30. Works, v. 8, p. 300. “Minutes of Several Conversations Between the Rev.

Mr. Wesley and Others.”

31. Works, v. 13, p. 307. “A Short History of the People Called Methodists.”

32. Samuel Wesley was born in London in 1690. He entered Westminster

School in 1704, where he received his formal education. He went to Christ

Church College, Oxford, in 1711, where he received his degree before

returning to Westminster. He approved his brothers’ early efforts at holiness,

20

but as a staunch High Churchman, he disapproved of the later movement and of

the doctrines his brothers preached.

33. As first applied to this small group, the name Methodist was a pejorative

term that poked fun at their devotion. Many of the Oxford students viewed

Charles, John, and their companions as different, because the Wesley way of

Christianity was outside their experience.

34. The following summarizes Charles’ mission to Georgia: “They reached

Georgia in February, 1736. Mr. Charles Wesley took charge of Frederica, and

Mr. John of Savannah, where, the house not being ready, he resided with the

Germans, with whose spirit and conduct he became still more favourably

impressed. Mr. Charles Wesley, after having suffered great persecution at

Frederica, was sent in July, the same year, to England, with dispatches from the

Governor, Mr. Oglethorpe, to the Trustees and Board of Trade.” Works, v. 5, p.

508. “The Life of the Rev. John Wesley.”

35. Also “White Sunday” or day of Pentecost. It is the seventh Sunday after

Easter, commemorating the day the Holy Ghost descended upon the disciples in

Jerusalem. See Acts 2.

36. Works, v. 5, p. 510. “The Life of the Rev. John Wesley.”

37. Queen Anne was on the throne. Her reign marked the beginning of what is

commonly referred to as the Augustan Age of English literature, which lasted

from 1700 to about 1750. The period was so named because literature reached

a height similar to that reached in ancient Rome under Emperor Augustus.

38. A modern writer said of the period, “Never has a century risen on Christian

England so void of soul and faith as that which opened with Queen Anne...There

was no freshness in the past, and no promise in the future. The Puritans were

buried, and the Methodists were not born...The reign of buffoonery was past,

but the reign of faith and earnestness had not commenced.” Tyerman, v. 1, p. 61.

39. Susanna was well-educated, and more than qualified to instruct her children

in the basics of an English education. She also gave them a strong foundation in

religious principles and doctrine, setting aside time every week for personal

conversation and prayer with the children.

40. The following is John’s own description of the tragedy: “I was born in June,

1703, and was between six and seven years old, when I was left alone in my

father’s house, being then all in flames; till I was taken out of the nursery

window, by a man strangely standing on the shoulders of another. Those words

in the picture, ‘Is not this a brand plucked out of the burning?’ chiefly allude to

this.” Works, v. 13, p. 409. “Some Remarks on Article X of meeting Mary’s New

Review.”

41. According to Tyerman, many of the high-Church clergy were moral and

learned, but “as intolerant as intolerance could make them.” The clergy held that

none were ministers of Christ unless they were episcopally ordained. Thus, “all

sacraments administered by Dissenters were invalid, and all Dissenting

churches in a state of sin and damnation.” Tyerman, v. 1, p. 64.

42. Heitzenrater, p. 35.

43. Taylor’s book was called the Rule and Exercises of Holy Living and HolyDying (1650).

44. Works, v. 1, p. 99. May 24, 1738.

45. Wesley penned his feelings about Calvinism, “When Satan could no

otherwise hinder [the raising of a holy people], he threw Calvinism in the way;

and then Antinomianism, which strikes directly at the root of all holiness.“

Works, v. 8, p. 300. “Minutes of Several Conversations Between the Rev. Mr.

Wesley and Others.”

46. Works, v. 7, p. 118. “On A Single Eye.”

47. Works, v. 11, p. 367. “A Plain Account of Christian Perfection.”

48. Works, v. 12, p. 38.

49. “I cannot hope to attain the same degree of holiness [in England], which I

may [in Georgia]. I shall lose nothing I desire to keep. I shall still have food to

eat, and raiment to put on; and, if any man have a desire of other things, let him

know that the greatest blessing that can possibly befall him is, to be cut off from

all occasions of gratifying those desires which, unless speedily rooted out, will

drown his soul in everlasting perdition.” Works, v. 12, p. 40.

50. One of Wesley’s companions, Benjamin Ingham, wrote his mother

describing the Moravians who traveled with them to America: “They are a good,

devout, peaceable, and heavenly-minded people; and almost the only time you

know they are in the ship is when they are harmoniously singing the praises of

the great Creator, which they constantly do twice a day. Their example was very

edifying. They are more like the primitive Christians than any church now

existing, for they retain both the faith, practice, and discipline delivered by the

apostles. They have regularly ordained bishops, priests, and deacons. Baptisms,

confirmation, and the eucharist are duly administered. Discipline is strictly

exercised, without respect of persons. They all submit themselves to their

pastors in everything. They live together in perfect love and peace, having for

the present all things common. They are more ready to serve their neighbors

than themselves. In business they are diligent, in all their dealings strictly just;

and in everything they behave themselves with meekness, sweetness, and

humility.” Tyerman, v. 1, pp. 121-122.

51. Wesley’s experience on board ship is found in Works, v. 1, pp. 20-23.

52. Tyerman, v. 1, pp. 147-148.

53. Wesley wrote in his journal: “He was too warm for hearing an answer. So I

had nothing to do but to thank him for his openness, and walk away.” (Works,

v. 1, p. 34.)

54. Works, v. 1, p. 33.

55. Works, v. 1, p. 34. June 22, 1736.

56. Works, v. 1, p. 44. January 26, 1737.

57. Works, v. 1, p. 83. February 3, 1738.

58. Works, v. 1, p. 83-84. February 3, 1738.

59. Romans 6:6-7 “Knowing this, that our old man is crucified with [him], that

the body of sin might be destroyed, that henceforth we should not serve sin. For

he that is dead is freed from sin.” Works, v. 1, p. 77.

60. Romans 5:1-2: “Therefore being justified by faith, we have peace with God

through our Lord Jesus Christ: By whom also we have access by faith into this

grace wherein we stand, and rejoice in hope of the glory of God.” Works, v. 1,

p. 77.

61. Romans 8;16-17. “The Spirit itself beareth witness with our spirit, that we

are the children of God: and if children, then heirs; heirs of God, and joint-heirs

with Christ; if so be that we suffer with [him], that we may be also glorified

together.” Works, v, 1, p. 77.

62. Wesley wrote in his journal, “I went to America, to convert the Indians; but

O! who shall convert me? who, what is he that will deliver me from this evil

heart of unbelief? I have a fair summer religion. I can talk well; nay, and believe

myself, while no danger is near: But let death look me in the face, and my spirit

is troubled. Nor can I say, ‘to die is gain.’” Works, v. 1, p. 74.

63. Works, v. 1, p. 170. January 1, 1739.

64. The Foundry belonged to the government, which it originally occupied for

casting cannon. An accidental explosion destroyed more than half the building,

leaving it in a dilapidated condition for a long time. After Wesley acquired the

building for one hundred and fifteen pounds, he repaired it, and made it the first

building opened for Methodist preaching. It served the church for almost forty

years. The auditorium of the Foundry held about 1500 people. John and his

mother lived in an apartment above the Foundry. There were rooms for

“classes” and for the school, a sewing room for unemployed ladies, a dispensary

for medicine, a coach house for carriages and horses, and lodgings for visiting

ministers.

65. Tyerman, v. 1, p. 65.

66. In setting up the Methodist Church in America separate from the Church of

England, Wesley used “elder” rather than “priest” or “presbyter,” and

“superintendent” rather than “bishop” in ordinations. Superintendent is the

Latinized translation of the Greek word episcopos.

67. Dr. Coke was an ordained presbyter, as was John Wesley. This new

ordination signified a formal designation of authority from John Wesley to

organize the Methodist church in America. It was equivalent to “Episcopal

ordination” or “the power of ordaining others.” Heitzenrater, p. 287.

68. In America, Dr. Coke exercised all the functions of a bishop, which included

ordaining ministers. In England, however, he did not, as the close connection

between Methodism and the Church of England made it improper to do so.

69. After 1785, Coke visited the churches in the United States as often as he

could, but for only a few months at a time.

70. Works, v. 4, p. 96. April 21, 1777.

71. Works, v. 4, p. 140. November 1, 1778.

72. Works, v. 1, p. 199. June 5, 1739.

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1703 (Jun.17) Birth of John Wesley.

1707 Birth of Charles Wesley.

1709 (Feb. 9) Epworth rectory fire.

1714 Admitted to Charterhouse School.

1720 Elected scholar of Christ Church College, Oxford.

1725 Ordained deacon. Preaches first sermon at South Leigh.

1726 Elected Fellow of Lincoln College, Oxford.

1727 Takes up curacy of Wroote, Lincolnshire.

1729 Returns to Oxford. Takes up leadership of Holy Club.

1735 Samuel Wesley dies. Oct. 14 sails for Georgia.

1738 Heart warming experience in Aldersgate Street.

1739 Preaches first open-air sermon.

1740 Beginning of mob violence against the Methodists.

1741 Begins itinerancy.

1744 First Methodist Conference.

1751 Marries Molly Vazeille.

1778 Opens City Road Chapel.

1781 John Wesley’s wife dies.

1784 Ordains Thomas Coke and others for work in America.

1788 Charles Wesley dies.

1791 John Wesley dies.

Front Cover: Charles Wesley (c. 1735); Susanna Wesley (young

woman); John Wesley (c. 1742). Background: Epworth market place.

Back Cover: “On Working Out Our Own Salvation.”

73. Works, v. 1, p. 421. May 5, 1743.

74. Works, v. 1, p. 185. March 31, 1739.

75. Ibid. April 2, 1739.

76. Wesley’s strict opposition to antinomianism is best set forth in this story: “In

the evening I preached at Birmingham. Here another of their pillars, J—W—d,

came to me, and, looking over his shoulder, said, ‘Don’t think I want to be in

your society; but if you are free to speak to me, you may.’ I will set down the

conversation, dreadful as it was, in the very manner wherein it passed; that

every serious person may see the true picture of antinomianism full grown; and

may know what these men mean by their favourite phrase, of being ‘perfect in

Christ, not in themselves.’ ‘Do you believe you have nothing to do with the Law

of God?’ ‘I have not: I am not under the Law: I live by faith.’ ‘Have you, as

living by faith, a right to every thing in the world?’ ‘I have: All is mine, since

Christ is mine.’ ‘May you, then, take any thing you will any where? Suppose,

out of a shop, without the consent or knowledge of the owner?’ ‘I may, if I want

it: For it is mine: Only I will not give offense.’ ‘Have you also a right to all the

women in the world?’ ‘Yes, if they consent.’ ‘And is not that a sin?’ ‘Yes, to him

that thinks it is a sin: But not to those whose hearts are free.’ Surely these are

the first-born children of Satan!” Works, v. 2, p. 11. March 23, 1745.

77. Works, v. 2, p. 165. October 24, 1749.

78. Works, v. 2, p. 218. March 31, 1751.

79. Works, v. 1, p. 377. June 6, 1742.

80. Works, v. 6, p. 168. John Wesley’s “On the Death of the Rev. Mr. George

Whitefield.” The text of the sermon contains a summary of Whitefield’s life.

John Wesley (front cover): Photo by Richard Douglas. Used by

permission.

John Wesley Chronology

History

Heitzenrater, Richard P. Wesley and the People Called Methodists.

Nashville: Abingdon Press, 1995.

Tigert, J. J. The Making of Methodism.

Nashville: Publishing House of the Methodist Episcopal Church,

South, 1898.

Tyerman, Luke. The Life and Times of Rev. John Wesley, M.A., Founder of the Methodists. 3 vols. New York:

Burt Franklin, 1872; reprint ed., 1973.

Wallace, Charles., ed. Susanna Wesley: The Complete Writings.

New York: Oxford University Press, 1997.

Theology

Cannon, William R. The Theology of John Wesley.

Nashville: Abingdon Press, 1946.

Collins, Kenneth J. The Scripture Way of Salvation: The Heart of JohnWesley’s Theology. Nashville: Abingdon Press, 1997.

Maddox, Randy L., ed. Aldersgate Reconsidered.

Nashville: Abingdon Press, 1990.

Monk, Robert C. John Wesley: His Puritan Heritage.

Nashville: Abingdon Press, 1966.

Jeffrey, Russell D. A Window of Grace: Wesleyan Insights on Effective Prayer. Indianapolis: Light and Life Communications, 1997.

Reference

Morrill, John, ed. The Oxford Illustrated History of Tudor & Stuart Britain. Oxford: Oxfod University Press, 1996.

Outler, Albert C., and Heitzenrater, Richard P., eds.

John Wesley’s Sermons: An Anthology. Nashville: Abingdon Press, 1991.

The Works of John Wesley on Compact Disc. Available from Providence

House Publishers, Franklin, Tennessee.

Sugessted Reading List

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